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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Learn Our True Identities From Sikhism And Gurbani
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<blockquote data-quote="Admin" data-source="post: 114158" data-attributes="member: 1"><p>It is the Art of Ascendancy that always helps us to transcend our self to the metaphysical world, the ideal world, which we happen to know as the schizoid world, as Sir William James and other philosophers in natural philosophy and psychologists in humanistic psychology express.</p><p></p><p>The Divine Message for each month is bestowed in the treasure of Gurbani, Shri Guru Granth Sahib Ji as the Ever-Living Guru (the Lord) in the form of collection of the Divine Teachings from various religions, sects and isms in India and other parts of the world. All of these express, guide and teach about the Art of Ascendancy.</p><p></p><p></p><p> These <em>Divine Messages</em> are for what is known as Sangrand (in Punjabi and Sankranti in Hindi), the Native or Desi month; it is when the Sun transits from one zodiac sign to the next. These describe the special way to progress and develop the Art of Ascendancy for each month.</p><p></p><p></p><p> The ragas are the classical compositions of music in India. Both Shri Guru Nanak and Shri Guru Arjan in Tukhari and Manjh Raga, bestow these Divine Messages respectively. You see, the word Waheguru is simply saying Praise the Lord Thy God, no matter what one religion or ism one follows. Just by seeking, His Grace is to walk on it and obeying His Will is an art of walking and thus ascending.</p><p></p><p></p><p> We may have many doubts making us suspicious about each other, though all have great mystic assets and treasures.</p><p></p><p></p><p> These doubts are created by ignorance, the very force of ego, and can be cleared by those, who are the selfless ones, the saints and the holy ones obeying Gurbani by remembering Him while serving Creation. Here the "holy one" means all those, who have learnt the art of transcendentalism and have thus ascended to the level of higher level of living.</p><p></p><p></p><p> Giving direction to one’s knowledge in the light of Wisdom of Gurbani brings clarity of thought, the mystic touch. Knowledge without direction is mere information, having no metaphorical joy but with direction, it is wisdom. This direction is the direction of the way as the ascending one, not the descending.</p><p></p><p></p><p> To practice any art just for a day does not produce perfection; rather it is giving a touch of months and years to the days.</p><p></p><p></p><p> The students of Metaphysics understand that the metaphor of the day of universe has the millions of the years in which we have spent a fraction, while we transcend by following the theory of relativity and returning to earth or the physical level, the body as a vehicle or an instrument.</p><p> We all understand this concept of the transcendental self, we are the living vehicles or the instruments that both play and run the cosmic play, the drama. It is popularly known as Leela in Sanskrit, Hindi and Punjabi languages-the same meaning, feelings, experiences and thus self and spiritual development without the barriers of languages and cultures. It is thus a lesson of our <strong><em>intercultural learning</em></strong> of interfaith-uniting for peace and one world.</p><p></p><p></p><p> Thanks for your reading it!</p><p><span style="font-family: 'Century Gothic'"><span style="font-size: 9px"></span></span></p><p><span style="font-family: 'Century Gothic'"><span style="font-size: 9px"></span></span></p><p><span style="font-family: 'Century Gothic'"><span style="font-size: 9px"><a href="http://factoidz.com/profile/Dr_Singh/" target="_blank">Dr. Harmander Singh</a></span></span> </p><p> <span style="font-family: 'Century Gothic'"><span style="font-size: 9px"> Counselor, Writer, Life Coach </span></span> </p><p><span style="font-family: 'Century Gothic'"><span style="font-size: 9px"> Patiala, Punjab </span></span></p></blockquote><p></p>
[QUOTE="Admin, post: 114158, member: 1"] It is the Art of Ascendancy that always helps us to transcend our self to the metaphysical world, the ideal world, which we happen to know as the schizoid world, as Sir William James and other philosophers in natural philosophy and psychologists in humanistic psychology express. The Divine Message for each month is bestowed in the treasure of Gurbani, Shri Guru Granth Sahib Ji as the Ever-Living Guru (the Lord) in the form of collection of the Divine Teachings from various religions, sects and isms in India and other parts of the world. All of these express, guide and teach about the Art of Ascendancy. These [I]Divine Messages[/I] are for what is known as Sangrand (in Punjabi and Sankranti in Hindi), the Native or Desi month; it is when the Sun transits from one zodiac sign to the next. These describe the special way to progress and develop the Art of Ascendancy for each month. The ragas are the classical compositions of music in India. Both Shri Guru Nanak and Shri Guru Arjan in Tukhari and Manjh Raga, bestow these Divine Messages respectively. You see, the word Waheguru is simply saying Praise the Lord Thy God, no matter what one religion or ism one follows. Just by seeking, His Grace is to walk on it and obeying His Will is an art of walking and thus ascending. We may have many doubts making us suspicious about each other, though all have great mystic assets and treasures. These doubts are created by ignorance, the very force of ego, and can be cleared by those, who are the selfless ones, the saints and the holy ones obeying Gurbani by remembering Him while serving Creation. Here the "holy one" means all those, who have learnt the art of transcendentalism and have thus ascended to the level of higher level of living. Giving direction to one’s knowledge in the light of Wisdom of Gurbani brings clarity of thought, the mystic touch. Knowledge without direction is mere information, having no metaphorical joy but with direction, it is wisdom. This direction is the direction of the way as the ascending one, not the descending. To practice any art just for a day does not produce perfection; rather it is giving a touch of months and years to the days. The students of Metaphysics understand that the metaphor of the day of universe has the millions of the years in which we have spent a fraction, while we transcend by following the theory of relativity and returning to earth or the physical level, the body as a vehicle or an instrument. We all understand this concept of the transcendental self, we are the living vehicles or the instruments that both play and run the cosmic play, the drama. It is popularly known as Leela in Sanskrit, Hindi and Punjabi languages-the same meaning, feelings, experiences and thus self and spiritual development without the barriers of languages and cultures. It is thus a lesson of our [B][I]intercultural learning[/I][/B] of interfaith-uniting for peace and one world. Thanks for your reading it! [FONT=Century Gothic][SIZE=1] [/SIZE][/FONT] [FONT=Century Gothic][SIZE=1][URL="http://factoidz.com/profile/Dr_Singh/"]Dr. Harmander Singh[/URL][/SIZE][/FONT] [FONT=Century Gothic][SIZE=1] Counselor, Writer, Life Coach [/SIZE][/FONT] [FONT=Century Gothic][SIZE=1] Patiala, Punjab [/SIZE][/FONT] [/QUOTE]
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